Ephesians 2:18

2:18 so that ¹  through him we both have access in one Spirit to the Father.

Ephesians 3:12

3:12 in whom we have boldness and confident access ²  to God ³  because of ⁴  Christ’s ⁵  faithfulness. ⁶ 

Hebrews 10:19-22

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ⁷  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ⁸  through the curtain, that is, through his flesh, ⁹  10:21 and since we have a great priest ¹⁰  over the house of God, 10:22 let us draw near with a sincere heart in the assurance that faith brings, ¹¹  because we have had our hearts sprinkled clean from an evil conscience ¹²  and our bodies washed in pure water.

[2:18]  ¹ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[3:12]  ² tn Grk “access in confidence.”

[3:12]  ³ tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

[3:12]  ⁴ tn Grk “through,” “by way of.”

[3:12]  ⁵ tn Grk “his.”

[3:12]  ⁶ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[10:19]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ⁸ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ⁹ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:21]  ¹⁰ tn Grk “and a great priest,” continuing the construction begun in v. 19.

[10:22]  ¹¹ tn Grk “in assurance of faith.”

[10:22]  ¹² sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).